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Displaying: 101-120 of 378 documents


la mediation discursive dans le neoplatonisme
101. Chôra: Volume > 14
Alain Lernould La διάνοια chez Proclus: pensée et discursivité
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According to the well known Platonic distinction of different types of knowing, discursive thought (διάνοια) is second to intellect (νοῦς), and above opinion (δόξα). Intellection intelligizes the entire intelligible cosmos, all at once (ἀθρόως), in an undivided manner. Discursive thought, involving temporal thinking, articulates into plurality the indivisible character of the intellectual life. I argue in this paper that Proclus does not reduce discursive thought to discursivity. Discursive thought is thought, i.e. intellection (διά‑νοια) before being discursive (διά‑νοια), intellection of Psychic Forms, and intellection in the manner of the soul.
102. Chôra: Volume > 14
David Vachon Contemplation et théurgie: les facultés de l’âme au·dela de la pensée discursive chez Proclus
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In this article, we want to analyse the principal characteristics of three faculties of the soul in Proclus’ work : discursive thinking, contemplation and theurgic practice. We will then establish links between these faculties and the process of purification, divided into philosophical, dialectic and telestic types. We will then analyse these types of purification in relation with three metaphors exploited by Proclus : the naked soul, the flower of the intellect, and silence. The goal of this article consists in proving that dianoia (discursive thinking), even if it has to be overcome by other faculties (contemplation and theurgic practice), still operates implicitly in the process of assimilation to the One. In other words, contemplation and theurgic practice are not a substitute for rational thinking, but rather its ultimate achievement.
103. Chôra: Volume > 14
Lela Alexidze Dianoia in Ioane Petritsi’s Commentary on Proclus’ Elements of Theology
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The aim of this paper is to analyze the concept of dianoia (discursive mode of thinking) as soul’s activity, and related issues, in the twelfth century work by Ioane Petritsi : his Georgian translation of Proclus’ Elements of Theology and his Commentary on this text, including his prologue to it. The themes related to the discursive mode of cognition are also discussed in the 129th proposition of the Georgian version of the Elements (which is absent in the Greek manuscripts) and in Petritsi’s commentary on it. While analyzing the issues related to dianoia in Petritsi’s work, we focus our attention on the inter‑relationship of ontological, epistemological, linguistic and also existential aspects of this concept as they were interpreted by Petritsi in his Commentary.
104. Chôra: Volume > 14
Carolle Metry-Tresson Comment l’âme peut saisir l’un: l’anagogie damascienne comme transgression de l’apophasis
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For Damascius, the last great Neoplatonist of late Antiquity, the answer to the question “how to go beyond the plurality of human thought for the purpose of really attaining the one ?” is not to be found on the side of the via negativa – which is the dynamics of a rejection of plurality –, but in a positive, unifying and integrative dialectic by which the plurality of the soul is not denied any more, but gathered, contracted and simplified in an undifferentiated unity for the purpose of really attaining the one. Setting himself apart from his predecessors due to a new conception of the ‘one’ understood as ‘all(ness)’, Damascius aims to deconstruct, and then abandon, the via apophatica, for it becomes in his eyes an illusory, unsuitable and counterproductive way in the vertiginous ascent of the soul towards its origin. Indeed, a number of passages of his masterpiece, De Principiis, reveal his radically critical decision to reject the immoderate use of negative discourse to express the one, as well as the cathartic status and the anagogical purpose generally allowed to apophatism. It is stated here that ‘negation’ is only the reflection of our own cognitive powerlessness, a dangerous illegitimate (‘bastard’) reasoning, or simply an artifice of language, even if authorized in certain circumstances. Is the one not beyond any discourse, distinction and exclusion ? Making obsolete any triumphalism of hyperapophatism, judged as unacceptable and contradictory, Damascius offers the human soul the promise of an authentic, as well as lucid anagogy towards the principle.
105. Chôra: Volume > 14
Marilena Vlad Defying Words: Damascius and the Travail of the Unsayable
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Dans cet article, nous nous concentrons sur le problème du principe premier chez Damascius. La question est celle de savoir dans quelle mesure la discursivité – le fait d’en parler – affecte ce problème et l’accès de notre pensée. Bien que le principe premier se veut indicible, toute tentative de le suggérer ne nous rend qu’une image discursive et donc inadéquate de lui. Toute tentative de raffiner notre perspective sur le principe ne fait que nous en éloigner d’avantage. Quelle est alors la solution de Damascius ? Comment peut‑on toujours parler du principe, tout en le reconnaissant indicible ? Quel est le rôle du discours dans la saisie du principe ? Peut‑il devenir plus qu’une entrave ? Nous analysons la manière dont Damascius comprend son propre discours sur le principe et comment il transforme ce discours inévitablement inadéquat, en une manière de produire la conscience du principe. Le principe n’est pas décrit, mais plutôt rendu manifeste par un véritable “travail d’enfantement” (ὠδίς) de la pensée. Nous analysons les manières de ce travail d’enfantement, afin de montrer comment l’indicible se manifeste à travers lui, sans recevoir une expression concrète, qui risquerait de le transformer en objet de notre pensée. Nous montrerons que le travail d’enfantement n’est pas le signe de l’impossibilité de saisir le principe et d’un indépassable tourment qui accablerait la pensée à cause de cette incapacité. Au contraire, il représente une manière indirecte, non‑descriptive, mais très technique et rigoureuse, dont on peut obtenir la conscience de l’indicible, dans le cadre du discours et par sa médiation.
varia
106. Chôra: Volume > 14
Francesca Calabi Il Parmenide e Filone di Alessandria
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Cet article s’interroge sur la possibilité de dénicher des relations entre le Parménide platonicien et l’oeuvre de Philon d’Alexandrie. Le dialogue platonicien n’est jamais explicitement nommé ni cité par Philon. Il y a une discussion entre chercheurs modernes sur la connaissance que l’Alexandrin peut en avoir eu. D’un côté, Runia pense que le Parménide n’était pas très connu au premier siècle, d’un autre côté, Whittaker considère que, à propos de la transcendance divine, Philon peut avoir fait référence à la première hypothèse du Parménide avec la médiation du Pythagorisme platonisant de son époque. Quant à Dillon, il voit une forte influence du dialogue sur le Platonisme Alexandrin pre‑philonien. De mon côté, je pense qu’on trouve chez Philon des argumentations qu’on peut comparer avec les deux premières hypothèses du Parménide. On ne peut probablement pas déterminer s’il s’agit d’une influence directe ou pas, si certains thèmes viennent du texte platonicien ou d’autres sources. Ce que je chercherai à voir est si Philon utilise – revus et reformulés dans un langage adapté à l’exégèse biblique – des arguments qui rappellent le texte platonicien. Dans ses thèses de théologie négative on trouve parfois des allégations qui semblent ne pas s’accorder trop avec le texte biblique. Elles en reprennent caractères et aspects, mais avec des nuances différentes eu égard à celles du texte originaire. Dans cette perspective, j’essaierai de rapprocher des textes de Philon et quelques passages du Parménide. Naturellement, je ne prétends pas trouver une pleine correspondance entre ces textes. Il s’agit de suggestions, sans que je ne m’attende à donner une réponse univoque à une question peut être indécidable. La mienne est une simple hypothèse de lecture.
107. Chôra: Volume > 14
Davide Susanetti Folie, écriture et usages des mythes dans l’Hyppolite d’Euripide
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The aim of this essay is to focus the different strategies the dramaturgy of Hippolitus adopts in order to problematize the use of mythical paradigms, poetic tradition and writing when tragic characters are to deal with the force of desire. Ancient myths, handed down by poets, are quoted and exploited by the nurse in a sophistic perspective that tries to justify natural instincts by cultural tradition. This perspective is opposite to the corpus of orphic writings and the paradigm of purity linked to Hippolitus. Coping with the provocative rhetoric of the nurse and the intransigence of Hippolitus, Phaedra produces her own writing that reacts to the “knot” tied by the logoi of her interlocutors.
codicologica
108. Chôra: Volume > 14
Monica Brinzei Unknown Fragments of Petrus de Treysa in the Codex Basel, Universitätsbibliothek A‑X‑44
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comptes rendus
109. Chôra: Volume > 14
Michele Corradi Senza dualismo. Nuovi percorsi nella filosofia di Platone
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110. Chôra: Volume > 14
Maria Zoubouli Divines techniques. Arts et langage homérique à la fin de l’Antiquité
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111. Chôra: Volume > 14
Daniel Coman Richard FitzRalph: His life, times and thought
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112. Chôra: Volume > 14
Auteurs
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113. Chôra: Volume > 13
A. Vasiliu Note liminaire
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114. Chôra: Volume > 13 > Issue: Supplement
Fabienne Jourdan Introduction
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études
115. Chôra: Volume > 13
Meryem Sebti, Daniel De Smet Présentation du dossier: La providence, le destin et le mal, de la philosophie antique à la falsafa
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116. Chôra: Volume > 13
Luc Brisson D’où vient le mal chez Platon?
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In this paper, a pluralistic explanation of the sources of evil according to Plato is offered, which takes into account not only ethics, but also cosmology. In Plato, one must distinguish between negative evils, which result from the inherent distortion of images, that is, of bodies, as compared to their model, that is, of intelligible reality; and positive evils, whose ultimate cause is the soul. In the case of the soul of the world, one must speak of relative positive evils that are the consequence of its degraded power, and in the case of man, of absolute positive evils, which are the consequence of error.
i. origines et figures orientales
117. Chôra: Volume > 13 > Issue: Supplement
Jean Kellens Les origines du dualisme mazdéen
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The discussions about the origin of mazdean dualism are concentrated upon the interpretation of the Gathic stanza Y30.3 which opposes two mental powers called mainiiu and usually translated by «spirit». The divergence of the understandings led to a controversy on the nature of this dualistic opposition : is it philosophical, cosmic or religious ? Do these various distinctions remain relevant now we know that this stanza is not a piece of a sermon, but of a liturgical recitative ?
118. Chôra: Volume > 13 > Issue: Supplement
Nele Ziegler Enuma elish, le récit babylonien de la création
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The Babylonian Poem of Creation Enuma Elish tells the story of Apsu and Tiamat begetting the first generations of gods, of Marduk vanquishing Tiamat and creating from its corps the whole universe. Can the story of this fight be a hint to a dualistic vision of the universe in Mesopotamia ? The author stresses some arguments against this conclusion even if some of the main elements of dualistic cosmologies are present : combatting forces, non‑existence – creation of the universe, male – female opposition.
études
119. Chôra: Volume > 13
Isabelle Koch Le destin et la providence: sur deux traités «jumeaux» d’Alexandre d’Aphrodise
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Alexander’s Treatises on Fate (in Greek) and on Providence (conserved in Arabic) have many features in common, so that Jaap Mansfeld referred to them as «twins treatises». One reason of this kinship is the method used by Alexander, who takes the doxographical presentation as a skeptical dissensus in order to establish the superiority of Aristotelian thesis. But another reason, perhaps more important, is their conceptual closeness : the peripatetic definitions of providence and fate, in these two treatises, are very similar and obviously seek to address similar concerns. This proximity is so high that one could ask in which way the two concepts differ one from another. In this paper I will offer an overview of common features between the two treatises, especially Alexander’s attempts to find some textual grounds in Aristotle’s treatises for building a peripatetic theory of fate and providence consistent and strong enough to be held against the thesis developed on these topics since the Hellenistic period. Then I will propose a hypothesis on the relation between these two treatises and consequently between these two concepts.
i. origines et figures orientales
120. Chôra: Volume > 13 > Issue: Supplement
Lionel Marti L’Enuma elish – une oeuvre dont la pérennité et le propos ont marqué les esprits: (réponse a N. Ziegler)
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